Maid Service

Kapital 123 begins with the words “Shir Hamaalos Elech Nasasi Es Einay”, and is the fourth of the fifteen “Shir HaMaalos”, but its origins are unclear. In introducing the previous Perek, Radak explains that only the four Shir HaMaalos that are specifically attributed to Dovid HaMelch were written by him, with the remaining written by other Meshoririm. It seems from the words of Rashi earlier, however, that Dovid was involved in the composition of all fifteen of these Perakim.

Even if the origin of these Pessukim is unclear, its message is. As Radak explains here, these Pessukim speak about the “Bnei HaGalus”, and their struggles. Similarly, Sforno explains that this Perek speaks about those who seem privileged even while in Galus—but are, in fact, persecuted in their own right.

The Kapital itself is quite short, and its central idea can be seen in its initial words: “Eilecha Nasasi Es Einai HaYoshvi BaShamayim”. When the Bnei HaGalus find themselves in trouble, when they are forced “L’Svol Bizayon VaKetzef” as Sforno writes, their eyes turn to Hashem in Shamayim.

The Bnei HaGalus who find themselves in this situation are described as looking to Hashem as a servant looks to his master: “K’Einei Avadim El Yad Adoneihem…Ken Eineinu El Hashem Elokeinu”. Meiri explains this comparison: just as an Eved knows that his sustenance comes only from the hand of his master, so to we know that our Yeshua can come only through HKBH.

With this in mind, we ask: “Chaneinu Hashem Chaneinu”, hoping that Hashem will be Merachem upon us, though we may not deserve it. We do so as we have endured the contempt of our enemies for far too long, “Ki Rav Savanu Buz”.

The Perek ends on a similar note: “Rabas Savah Nafsheinu HaLaag Hashananim HaBuz L’Ge’ei Yonim.” At first this seems like an unsual conclusion: the Passuk reinforces the fact that we have long suffered the ridicule of those around us, but does not provide a specific reason that we may be spared further derision. Rashi, however, explains that the words “Ge’ei Yonim”, literally translated as “valley of the doves”, refers to Yerushalayim. Perhaps these words provide the rationale for our Yeshua: the ridicule of our enemies does not only extend to us, but to HKBH, represented by the Ir HaKodesh. The Geulah that we hope for, then, is not only for our sake but for the purposes of Kvod Shamayim—the most important purpose of all.

As concise as this Perek is, with one central message, there are a few words which seem to be extra. The Passuk speaks about the way Klal Yisroel looks to Hashem while in Galus, K’Einei Avadim El Yad Adoneihem”, then adding the words “K’Einei Shifcha El Yad Givirta”. What does this phrase add? The Passuk already said that we rely on exclusively on HKBH, the way that an Eved is totally reliant on his owner—what more do we learn from repeating this idea in terms of a maidservant?

It is interesting to know that although their meaning is not immediately clear, Chazal use these words to explain a Passuk at the beginning of Parshas Vayishlach.

When Yaakov Avinu sends his messengers to Esav he instructs them to tell his brother: “Im Lavan Garti V’Echar Ad Attah VaYehi Li Shor V’Chamor V’Eved V’Shifcha…” Obviously Yaakov did not intend to boast of his riches—each word of this message was selected with care, to convey a particular point. Indeed Chazal, in various messages, explain the hidden meaning of these words.

The Medrash Rabba, here, brings one set of such explanations: “Shor” refers to Moshiach ben Yosef, “Chamor” to Moshaich ben Dovid, and “Tzon” as well as “Eved V’Shifcha” to Klal Yisoel. The Medrash brings Pessukim to support each of these Drashos, using the words “K’Einei Avadim El Yad Adoneihem K’Einei Shifcha El Yad Givirta” in relation to the words “Eved V’Shifcha”.

If Yaakov Avinu sent a specific message to Esav using each of these words, hinting at both Moshiach ben Yosef and Moshiach ben Dovid, for example, it follows that the three terms used to reference Klal Yisroel, “Tzon Eved V’Shifcha” each carried its own message. What might that be? What did Yaakov mean to convey to his brother with three references to Klal Yisroel? For our purposes, we can ask this question specifically in regards to the word “Shifcha”: what meaning does this word, used as an allusion to Klal Yisroel, convey? Of course, it follows that if we can understand the meaning of the word “Shifcha” in this context we can perhaps understand the words “K’Einei Shifcha El Yad Givirta”.

As an aside, it seems noteworthy that the Medrash establishes a connection between the words of Yaakov Avinu and this Perek specifically, as there may be an even deeper link that we realize.

The Medrash, in Parshas Vayeitzei tells us that Yaakov avoided sleep during the time that he was in Yeshivas Shem V’Ever, and adds that this was the case for the twenty years that he was in the Bais Lavan as well. The Medrash then asks a question about this astounding accomplishment: “Mah Haya Omer?” What did Yaakov say all night as he stayed awake? R’ Yehoshua Ben Levi answers: “Amar Chamesh Esrei Shir HaMaalos SheBiSefer Tehillim”.

It emerges that the Perakim of Shir HaMaalos have an integral connection to Yaaakov Avinu, who said their words while in Bais Lavan. The link between the words “VaYehi Li Shor V’Chamor V’Eved V’Shifcha” and “Adoneihem K’Einei Shifcha El Yad Givirta” therefore takes on new meaning. How can we explain this Medrash and these words?

There is a Medrash Tanchuma on the words “VaYehi Li Shor V’Chamor V’Eved V’Shifcha” which takes on the same task as the Medrash Rabba, explaining the significance of each of these words, but makes different Drashos. “Tzon”, says the Tanchuma, refers to the Shevatim, “Eved” to Moshe Rabbeinu, and “Shifcha” to Rus HaMoaviah, “SheAsid Dovid LaTzes Mimenah”.

The Medrash raises its own question: why did Yaakov Avinu allude to Rus in his message to Esav, and why did he do so using the word “Shifcha”? What was meant by this reference?

There is a saying that appears several times in Shas: “Yitziva B’Araah V’Guria B’shemi Shemaya”, which literally means that the citizen is on the ground while the stranger is elevated. This adage is used to point out an idea that is the opposite of rational thought.

The Berach Moshe of Satmar, however, cites an explanation of this term brought by his great-grandfather the Yitav Lev: when someone assumes that his is a “Yitziva B’Ara”, an upstanding and important person, he is “Guria B’shemi Shemaya”, considered a stranger in the Shamayim. The opposite is true as well: the less importance a person is assigned in this world, the more Chashivus he receives B’shemi Shemaya.

Rashi, on the words “Im Lavan Garti” explains that Yaakov told Esav “Lo Na’asesi Sar V’Chashuv Ela Ger”. The brach Moshe explains that this was Yaakov’s message to Esav: because he did not attain the status of “Sar V’Chashuv” whilst in Bais Lavan, he was not subject to the reality of Yitziva B’Araah V’Guria B’shemi Shemaya. In fact, the opposite was true: he was a mere Ger in Bais Lavan, and was therefore a Sar V’Chashuv in Shamayim, and would therefore be worthy of establishing Shivtei Kah.

These words were a warning to Esav: because Yaakov had the status of Guria B’Araah V’Yitziva B’shemi Shemaya, he could be Ma’amed Doros Yesharim who would ultimately be impervious to the influences of Esav and his progeny. These words, then, are a message about the Netzchius of Klal Yisroel, established by Yaakov Avinu who emerged from Bais Lavan with the words Lo Na’asesi Sar V’Chashuv Ela Ger on his lips.

We can explain the words of the Tanchuma based on the thought of the Berach Moshe as well.

Yaakov Avinu used the word Shifcha to allude to Rus HaMoaviah, the grandmother of Dovid Hamelech and therefore all of Malchus Yehudah. In doing so, Yaakov communicated to Esav that the spirit of Lo Na’asesi Sar V’Chashuv Ela Ger would endure. Rus HaMoaviah defined this principle: she was a Giores whose ancestry made her very inclusion in Klal Yisroel questionable in the eyes of some. But it was she who planted the roots that would sprout into Malchus Bais Dovid and ultimately Moshiach. Only Rus, the quintessential Guria B’Araah was able to attain the status of V’Yitziva B’shemi Shemaya necessary to establish Malchus Bais Dovid, and be the forebearer of Moshaich who will ultimately save us from the grasp of Edom.

This can help us understand the Medrash Rabba as well: Klal Yisroel itself is a Shifcha. We don’t value social status or caste, but the spiritual mettle of a person. We value those about whom it can be said “Lo Na’asesi Sar V’Chashuv Ela Ger” and that is our Netzchius. Yaakov wished to ward off his brother, to assure Esav that he would be unable to affect the Shevatim or their children, and so he told him that he walked together with a nation of Avadim V’Shifchos, those who yearn to become Guria B’Araah V’Yitziva B’shemi Shemaya.

It is this characteristic that we cleave to when we find ourselves in Galus, downtrodden and mocked. When we are forced L’Svol Bizayon VaKetzef we look to Shamayim for help. In doing so, however, we should keep in mind that it is this status that helps us in the long run. If we lead an existence of “K’Einei Shifcha El Yad Givirta”, secure in the knowledge that a Yitziva B’Araah is a Guria B’shemi Shemaya, our Teffilos are more effective. We are the nation of “Rav Savanu Buz”, but that is our legacy: it was Yaakov, who said “Lo Na’asesi Sar V’Chashuv Ela Ger” who established Klal Yisroel, and Rus who planted the seeds for Moshiach. If we attach ourselves to this identity with pride, we will soon see the light that we seek as the words Chaneinu Hashem Chaneinu are fulfilled.